Towards a European Islam by Jørgen S. Nielsen (auth.)
By Jørgen S. Nielsen (auth.)
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A few reflections:
(1) That Francis used to be a fine looking guy, as urged by means of the author,was hardly ever the case. we now have modern pix of Francis exhibiting in a different way besides descriptions of his contemporaries equivalent to Thomas of Celano;
(2) That Francis was once a womanizer, back instructed by way of the writer, is uncertain. there is not any proof in any respect of this. In thirteenth Century Assisi, one of these small city, it can were prohibitied except the writer is suggesting Francis visited homes of prostitution. there's no checklist of this in any respect. the writer is placing her twenty first Century inklings into the thirteenth Century;
(3) there is not any indication in any respect that Francis had any romantic feelings
toward Claire of Assisi. historical past is totally silent in this factor. the writer is true relating Francis' and his love of Arthurian legends.
As a question of heritage, the assumption of chivalric love prohibited sexual touch. woman Poverty used to be simply that - a component of his mystical lifestyles. And certainly the age distinction is suspect - Francis was once nearly 30 while he switched over to the paranormal lifestyles - Claire turning 14 - 15;
(4) convinced, Francis did visit warfare. the writer says he used to be a "warrior. "
Such a observe indicates a life-style that may hardly ever painting the Francis of Assisi of old checklist. definite, he went to conflict yet we don't have any proposal of what he did. He can have killed or he might have been nursing the wounded in his first conflict. we do not understand. We do be aware of he used to be attempting to satisfy his father's aspirations whilst he armored as much as move at the Cursades. This enterprise, we all know, was once interrupted via a magical occasion for Francis. He became again and have become a knight of his Lord - the paranormal Christ who finally spoke to him at Daniano. used to be he then a "failed knight? " as prompt by way of the writer. Francis concept another way. the matter the following seems to be the author's loss of spiritual intuition which might make such occasions incomprehensible. If whatever could be acknowledged approximately Francis at this juncture is that he didn't dwell as much as his father's needs - a failed son instead of a failed knight. the connection among Francis and his father is a gold mine that merits mental scrutiny - to make sure a Freudian may come to another end than a Jungian.
(5)The writer contends that he created friendship with the Muslims. hugely exagerated. Francis was once a medieval guy and probably idea as so much medieval Christians the idea of the hugely influential Saint Bernard of Clairvaux, the 1st preacher of the Crusades a century prior. Bernard acknowledged "to kill a Muslim isn't to dedicate homocide. " Francis faced the Sultan through the Crusades. at the moment he justified the killing going as being helpful until eventually the Muslims approved the Gospel of Jesus Christ. On his go back from the Crusades he not just didn't hold forth opposed to the Crusades yet his Order, the Franciscans, have been ordered via the Pope to evangelise the Crusades. during this capability, they went from city to city to elevate males, funds and fabric for the Crusades. Had it no longer been for the Franciscans the Crusades couldn't have occurred in that century. No objections from the founder here;
There are many strong books on Saint Francis. this isn't one in all them. the writer lacks the spirit of the age, the spiritual intuition that may understand what the actors are facing. i'm sorry to assert this isn't reliable background. it's sloppy historical past reflecting the sentiments of the current into the previous. Of the prospective 5 stars I remove 3 for wish of heritage yet provide it one big name for the canopy and one big name for the paper it truly is written on. Why punish the blameless no matter if inanimate?
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Extra info for Towards a European Islam
In this connection LEA's were required to establish standing advisory councils on religious education (SACRE) on which the local religious communities were to be represented. These SACREs were the first legally required bodies to provide a forum for Muslims as Muslims, rather than disguised as Pakistanis or Asians. The decade until 1988 had witnessed a major change in the way in which Muslim organizations took part in public life. They had previously been marginal and often timid; they had tended to implicitly present themselves as ethnic minorities as they sought to fit in through the community and race relations structures.
Individuals have left the collective solidarity and security network of the extended family, neighbourhood, and village. The material hold of the collective over the individual has weakened into being a mere moral obligation. This is, perhaps, a somewhat oversimplified analysis as, of course, the spread of the cash economy into the villages of the Arab world, together with alternative sources of employment and income, have already long since set many communities well into this development. Equally, the move from village to city in the Arab world has not been a complete break, as many people not only maintain property in but also regularly return to the village, sometimes to the extent of commuting.
Especially during the early phases of settlement in the 1950s, before families had joined their men in any great numbers, young activists were attracted to the Indian and Pakistani Workers Associations. As families settled, and government nationally and locally during the 1970s became concerned about race relations and social and educational disadvantage among ethnic minorities, the agenda shifted. The availability of public funding and public platforms under the headings of race and ethnic relations encouraged processes or organizations which were 40 Towards a European Islam designed to meet these criteria, identifying themselves as black, Asian, Pakistani etc.